Satsang is one of the best practices to cultivate community and promote the experience of self-inquiry, both on an individual and collective level. It is essentially the gathering of yogis who are on the path of sadhana. It is a coming together under the facilitation of a teacher with a guided discussion. When I say discussion, there is most definitely a leader – the teacher – but there is space for students to express their reflections and ask questions.
Satsang in person can feel quite vulnerable if sitting in the space as a teacher and the tendency will be to look to the students for guidance. This is a pitfall of holding satsang; if students are leading the conversation (outward expression), they are likely to miss the opportunity to reflect inwardly. From experience, I know that it can turn into a “let me prove myself and how great my opinion is” conversation instead of a space for self-inquiry. To avoid that, you will need to sit in the seat of leader, and firmly root the discussion in a direction prior to opening up to experiential sharing. So I suggest following this format:
Dharma Talk: (present a teaching as the focal point for the satsang)
Practices: typically pranayama and meditation are key and it provides context for the teaching. Other options are brief asana, chanting, Bhakti, journalling, and any other Hatha yoga practices.
Reflections and Questions: Having the experience of practice provides students with something to reflect upon. If you take questions and ask for reflections after giving the dharma talk, you run the risk of this being either a surface level ego battle of opinions between everyone, or hypothetical what if statements. Instead, a practice after the talk brings everyone beyond the ego and into the deeper states of awareness. Here you will find the conversations much richer and more transformative. They will tend to be more reflective by nature. The what if statements and arguments will come from a place of curiosity and desire to grow rather than egoic resistance.
This is the format I observed from my teacher, Rudrani. I don’t know if she intentionally offered satsang in this format for us, but it definitely worked. I never learned how to guide a satsang formally, so when I first began, I made many mistakes. I didn’t quite feel worthy of holding the space for transformation and so I gave too much of the power to the group and it would run into ordinary conversations and battling of egos even if done politely. Once I began holding to this format, it was clear that the respect for the sacred space served the groups I was sharing with. I stick to this format now.
Anytime I have taught theming to a group of teachers, at least three quarters of the group is resistant to the idea because they don’t want to “spill their shit” on someone else. (Please excuse the harsh language but this is often the expression used) Some of these students have been in a class where the teacher gets so wrapped up in their own drama, they never deliver a teaching that supports the growth and well-being of the students in the classroom.
It is a fine line of sharing for the purpose of making a connection with the students and using the time as your own personal therapy. Ultimately this is easily avoidable by simply asking yourself, What is the purpose for sharing this? or What is the teaching within this story that the students can apply to their own practice? Maintaining the intention to serve the growth and well-being of your students will ultimately keep you on track.Sometimes it requires sharing more of your personal experience and other times it requires less of your experience and more of asking students to practice and reflect upon their own experience. This is an art but totally worth it and it will bring the HEART of yoga into your classes, workshops, trainings, etc.
Kapalabhati is often referred to as a kriya rather than a pranayama because it has cleansing properties, according to many resources. Kriya refers to an action done with the purpose of connecting to the core of our being. A kriya action cleanses us of anything external that holds us back from experiencing our innermost core, or Cit.
Pranayama are practices of controlling the energy flow within us, Some of these are breathing exercises, but prana is controlled in many ways, including by how we eat, sleep, play, and work. Kapalabhati and Bhastrika are breathwork exercises, controlling the way breath moves in and out of the body, directly affecting our energy within (prana).
The major difference between Kapalabhati and Bhastrika is in the inhale. Both of these practices encourage voluntary exhales, but Kapalabhati is distinct in that we involuntarily allow the inhale to come back in, whereas with Bhastrika, we actively/voluntarily pull the breath back in by pushing our belly back out.
In both exercises, the belly draws back on the exhales and the belly expands on the inhales, but again the difference is whether or not the inhale is a voluntary action or simply an organic reaction to the loss of breath. This is the magnificence of breath; we can decide to control it, or not, and still our body lives on.
Kapalabhati:
Take a full ujjayi inhale and exhale.
Breathe in to a comfortable level, then begin by pulling your belly back toward your spine. This is a contraction of transverse abdominus, forcing the diaphragm to press the air out of your lungs.
Allow the body to breathe back in without any effort.
Repeat 15-30 exhales (or more if you are well practiced in this kriya).
Breathe in fully and out.
Repeat two more rounds of 15-30 breaths each round.
Bhastrika
Full round of breath.
Breathe in a comfortable amount and then begin with a sharp exhale by pulling the belly back.
Actively press the belly out in order to pull breathe back into the body, just like the bellows when stoking a fire.
15-30 repetitions.
Breathe in fully and out fully.
Repeat two more rounds of 15-30.
After three rounds of each of these, I suggest focusing on the energy within you. What is your sensational experience? This shift in your attention will help you to move inward to the deeper layers of your being.
Teacher trainings around the world share teachings from the yoga sutras, but for the most part the focus is on the yamas and the niyamas. I always found that strange. There are a heck of a lot of sutras, and yet you don’t really hear about many of them. I believe this is because we, as a modern culture, cling to actionable absolutes. Do this and good things will happen. It’s like we’ve lost our willingness to do something unless it’s guaranteed to provide results.
Knowing what I do about marketing strategy, we have been spoon-fed absolutes and guarantees because those give us the illusion of confidence. So when it comes to studying yoga, we cling to the parts of philosophy that provide us with those absolute statements. But the reality is, the yamas and niyamas are not absolutes. They don’t say that if you practice them rigidly you are guaranteed enlightenment. The only hint at an absolute full-proof practice is Ishvara Pranidanana: surrender to the divine order of the universe and you need not practice anything else. Somewhat sarcastically, in my opinion, the yoga sutras basically say, “Oh you don’t want to do that? I didn’t think so, so you’ll have to try a lot more until your mind is prepared to do so.” I hope it’s obvious that I am very loosely interpreting Patanjali right now.
Ok now that I have ranted about that… I think the yamas and niyamas are great practices, key word: “practices”. Some people (me) take things to the extreme. For sure it has served me to put 120% into whatever I do, but it has also been my downfall. Everyone will preach the importance of the yamas and niyamas, but rarely does anyone remind you that extremism has no correlation to absolute absorption into the ever flowing current of consciousness. What does seem to work, however, is to take on these practices for a period of time to highlight blind spots, addictions, and patterns.
Practicing Brahmacharya as a 24 year old was massively enlightening for me. It shines a light on how much I sought validation through sexual connection with others. I had no idea this was a perpetual cycle of grasping until I removed myself from the potential to be validated in that way. BUT here is the caution part of my story. I wrapped myself in shame and guilt around sexuality, and started to believe myself a bad person if I had a sexual attraction. It wasn’t intentional; it was simply an organic reaction to the new and extreme lifestyle I was living. It took years, no exaggeration, to get back to a place where I could allow myself to relax into a sexual partnership of any kind. I apologize if this is too much information for you, but I feel it is important to understand that all practices have their drawbacks, no matter how morally high they seem. The practice of Brahmacharya ultimately served me and I don’t regret the process.
Practicing satya, or truthfulness, was also one of my most important practices. But I also took this to the extreme, eventually recognizing that truthfulness can be used as a weapon, too. Have you ever said exactly what’s on your mind without considering how it would affect the recipient of your truthfulness? Of course you have; that’s how we get into arguments. Just because it’s the truth doesn’t mean that it serves you and everyone around you. Truth is fleeting. What was true for you yesterday may not be true today. There is only one truth, according to Tantra, and that is everything is consciousness. Moral of the story with satya: sometime you need to dig deeper than the surface truth and align your actions, words, and thoughts with your deeper intention.
I hope that sharing my experience highlights the importance of reflection while practicing. Just like you can overdo stretching your hamstrings to the point of tearing, so too can you overdo your mental gymnastics. Don’t force your mind into a box that you can’t get out of. Instead, use these practices to become more awake to your own inner world. Use the practices to question your belief systems. Use the yamas and niyamas to wake up to your potential, and don’t forget all the others sutras, too.
The spirit of Bhakti style chanting is one of gratitude. Mantra has no emotional goal, necessarily, but it helps train the mind to focus, stay focused, refocus and ultimately strengthen. Bhakti, or devotional, is more emotionally centered; it’s about feeling into the present moment. For many people it’s an easier way to get present than training the mind’s attention. For other people chanting can feel incredibly vulnerable and make you want to squirm. Perhaps it sounds cultish, or you have insecurities around your voice, or maybe it seems religious and turns you off.
Reminder: this is simply another practice among many. Whether you are uncomfortable or not doesn’t actually mean it is good or bad for you. Sometimes uncomfortable is exactly what we need to shake up our mental, emotional, or thought patterns. For some of us that means working with mantra, for others it’s more beneficial to chant. On the flip side, being comfortable can help us to feel safe, and in that safety we may be more likely to open our heart and mind and tap into our potential. There are many practices to accommodate many different people and different phases of our life. To get us started here I decided to chant to Ganesh but in a more mantra style, without melody or musical instruments. Of course, you are never obligated to try anything if it triggers you negatively in some way.
GANESH CHANT
“Om Gam Ganapataye Namaha” is a chant to embrace the challenges and obstacles that lie ahead of us in order to step into our full potential. It is a chant to invite in the necessary rigor or tapas so that we can heat up and burn away the old in order to step forward into the new that we are becoming. The chant is to help us remember why we stepped on the path, and seek the courage within us in order to continue walking it.
Sitali Pranayama is a breathwork practice that promotes cooling in the body, according to the Hatha Yoga Pradipika. It’s performed by sticking out your tongue, rolling it and sipping the air in through your tongue, which will feel quite cooling. Many people don’t have the ability to roll the tongue, so you can stick the tongue out or place it behind your bottom teeth as shown in the video. I suggest journaling about your experience. If you are watching this video in cold weather, then it may not be the best time to dive head first into a daily practice of Sitali. However, if it’s middle of summer or you live in a hot climate, then this might be the perfect practice for you to find greater balance.
Create another theme using the same process. If you are feeling overwhelmed already, then stick with the exact same exercise as last time. Choose a different yoga sutra. On the other hand, if you want an additional challenge, consider pairing a theme with a peak pose. In the video I mention broadening your perspective if using Eagle pose; I didn’t explain why that applies.
The eagle soars high above, seeing a broader perspective- the big picture. From that broad view, eagle will have any easier time to spot its prey and focus its direction. The ability to pull back and see the full picture is a gateway to multiple themes, like burning samskaras. Our samskaras are like tunnel vision, very narrow. Taking a step back and viewing life from a broader perspective can help us to find new direction, take new actions, or form new patterns that serve us instead of limiting our potential.
Now that I have a peak posture (Eagle) and a teaching (burning samskaras), the next step here would be to…
Hash out a dharma talk that defines samskaras, and also links it to the analogy of eagle.
Settle on a TTL phrase that drives home the teaching and is easy to recall throughout the class.
The reason I consider this more advanced theming is because you now have to link a teaching to an analogy, imagery, or story. The advantage is that students will be able to relate and connect to the teaching more. The challenge is keeping your message clear and not getting too lost in the story/imagery/analogy. Therefore, I ask you to self-assess and ask yourself if you are ready for this challenge. If not, then good for you for recognizing that. Please stick to the simpler process of not relating your theme to the physical practice just yet. This is not required of you to pass the final exam of Heart. What is required is that you can clearly weave a theme with a TTL phrase through a class.
Reminder of The Process
Dharma Talk (intro – the why behind the teaching)
TTL Phrase
Record the layering postures where you will insert your TTL Phrase.
Find a way to encourage, challenge, or ask your student to take the teaching into their daily life.
The Five Layered Self Reading: Tantra Illuminated Pp. 92-101
The five-layered self is very similar to the model of the koshas, but we see some major differences. If you are familiar with the koshas, then you have an advantage here as you don’t need to learn two different models and can ignore what I am about to share. The koshas have prana as the second layer deep, where the Tantric model has prana as the third layer deep, swapped with the mind.
To be honest, I’ve worked with the kosha model for so many years, and I seem to feel at greater peace when I focus on prana first versus when I focus on my mind first. I think we all do. There is so much more activity in the mind that it seems easier to observe energy, or at least that is my personal experience. The Tantric model would have us focus on body, mind, then breath. At the risk of causing greater confusion here, I feel the need to clarify that the breath itself is not prana, it’s actually part of the physical layer, but prana is the energy moving the breath, or the energy left behind because of each breath.
In any case, meditation is the process of going inward, so having a model for what inward IS or where we are going, is helpful. What I have taught you is based on the koshas and it works, and I like it because the focus on prana calms my mind before taking the deep dive into my psychology. Whereas if I went from body to mind, I think I might get too agitated and skip the meditation altogether. That said, pranayama is a physical practice, so it’s not until we observe the sensations or energy of the body that we have gone into the pranayama kosha. Regarding meditation, I suggest you stick with the model I have provided for you: (Body (posture) -> Breath(pranayama) -> Mind (mantra) -> Awareness). You may, however, add the layer of transcendent void into your practice, which comes prior to awareness of Awareness itself. The transcendent void is the nothingness, or stillness, that feels like you are suspended in time and space, completely empty- Shūnya.
If none of the above written content made sense, do not worry. Just watch the video and read the book to get a grasp on the Tantric system, and stay within guidelines that I have laid out for you with meditation.
Technically this is an asana, but I personally use this as part of my pranayama practices. Traditionally speaking, Padadhirasana is used as a preparation for pranayama, most often followed by nadi shodhana. The goal is to help balance the nervous system, or the nadis, prior to meditation. For me, the subtle focus on my breath and observance of which nostril is more open brings me into a state of calm where I am completely ready to go inward and begin mantra practice. However, you may find that you want to begin your pranayama practice afterwords. At this point in your training, it is time to observe the results of your own experience and make choices that serve your development. It is from your personal practice and experience that you will share with your students the process most authentic to you.
The Practice:
Cross arms and place hands under opposite arm pits. Traditionally, thumbs face upward (outside armpit) while other four fingers slide in. Option to make a soft fist in order to get greater stimulation of the nerve that governs the mucus membrane of the opposite nostril.
Breathe subtly, using the image of chin height as demonstrated In the video. Option to visualize alternate nostril breathing, which many people find speeds up the process for balancing the nadis.
After some time, it can be useful to leave just one hand under the armpit of the opposite nostril that is more closed. If the right nostril is more closed, leave your right hand under left arm pit and remove the other hand and place on your lap.
Once the nostrils are in balance, observe the energy of your body.
Either begin your pranayama practice or, if it better serves you, begin your practice of mantra. To help you decide, the question you would ask yourself is, “Would the breathwork practice bring me deeper right now, or would it pull me out of this state that I am currently in?”
Closing: How can students apply this outside of yoga class?
Create a video with your dharma talk, state your TTL phrase, and tell us what postures you plan to say your TTL Phrase in. Give us your closing statement, letting us know how we can apply this to the world. Submit your video, both in the quiz and in the Facebook group.
Perhaps one of the most important teachings of Tantra is the Five Powers of Consciousness, a.k.a. our own five powers. These five powers are often misunderstood, distorted, or manipulated by our pain from our past (ego). Getting clear on our power and our intention allows us to live in greater alignment, creating a life that we love and enjoy for the duration of our human experience.
Perhaps one of the most challenging subjects to teach is that of the tattvas. This is an important concept that must be understood by the practitioner, yet it can’t be understood without the practices, and the practices simultaneously rely on the understanding.
What makes this subject challenging is that it is both highly intellectual and simple. The tattvas explain the universe, which ultimately cannot be comprehended or explained through words, and yet the ancient yogis tried. Think of the periodic table in science. This chart of symbols is not theory; it simply is what it is, names for the elements found in nature. The Tattvas are just names for the elements of existence…no big deal right?
When I first studied the thirty-six tattvas in 2011, I was overwhelmed and felt like saying to my teacher, “Alright. I love everything you shared with us so far but this, THIS is too much.” But as much as my mind was boggled, I am so grateful she brought it to us because over the last decade the Tattvas have slowly become more obvious to me. While I certainly can’t say I am clear on everything, the deeper understanding has settled in over time. I think I will forever be developing a knowing of the tattvas until the moment my heart stops and my soul returns to the stream of consciousness. It’s important for us to acknowledge that this is not like a product we can purchase with a manual; this is an explanation of our existence, and therefore we should not expect an immediate understanding or mastery over this material. That said, let’s dive in and get started.
The nadis are helpful in understanding our state of mind from an energetic perspective. Of course our mind is affected by life’s circumstances and our past, but it is also impacted by our energy levels. First we become aware of the channels that correlate with the nervous system, and from that awareness we can take action to create balance in our current experience or, in some cases, go with what is happening. For example, sometimes we feel tired. If it’s because we haven’t been getting enough sleep, it might be best to not force an asana practice and instead get more sleep. That necessary sleep will bring the body into more balance. Other times we might be tired because we haven’t been moving enough, focused our mind, or intentionally breathed.
With time, practice, observance, and discernment, knowing what is best for you will strengthen. Discernment (viveka) is one of the highest accomplishments as a yogi because it is attained through routine rigor and yogic practices that cultivate self-awareness.
According to Tantra, we are conscious beings, which means that the powers of consciousness itself exist within us in a microcosmic way. Tantra teaches, As above, so below, meaning that the entirety of the universe, its powers, its attributes, etc. exist within us. The practices of yoga are simply the path to realizing this and gaining access to our higher potential.
In the case of the Five Powers of Consciousness, the mind will sometimes distort or skew our perceptions through what the sutras call the kleshas. In Tantra, there is always an explanation as to why we would forget our divinity, for forgetting is one of the gifts of divinity itself. Forgetting is what allows us to take human form, and it is what allows us to live life in the present, or we would forever be living in the pain of our past. If consciousness couldn’t forget itself, it would take the joy and adventure out of being human. The process of manifestation from formless to form requires forgetting; our journey back from form to formless is a process of remembering, or revealing (anugraha – revelation). We all have the capacity to remember our true nature as spirit, according to Tantra and most other yoga lineages. We have to train ourselves to clean the lens of our mind and cultivate strength of attention.
SECTION READING:
Tantra Illuminated Pp. 101-109 , Pp. 111-123 (optional – this will be required next section), Pp. 124-150
A thematic through line consists of three main parts:
Introduction: dharma talk
Layering the theme through the practice
Closing statement
This is essentially no different than your standard book, article, essay, or movie. The key here is to present a teaching and stay on track with that teaching through repetition. The challenge most teachers face is the fear of repetition. We tend to have this belief that the student knows or has probably already learned what we want to teach them, and therefore we resist repetition. This is simply not true. Anything any of us has every studied required repetition, otherwise the concept of studying wouldn’t be necessary, because we would all get it the first time. SO, thematic through lines present a teaching in a repetitive style to encourage self-study on the part of the student.
CREATING YOUR DHARMA TALK
The dharma talk, or introduction, is just like the opening to a great movie or first paragraph of a book. Yes, you can theme a class without an introduction to the theme, but you might find yourself having to explain too much throughout the class, making it harder for you to communicate all of the other things going on in the class, such as the sequence or alignment, etc.
I suggest if you want to make the experience smooth and more easeful, that you include a dharma talk. A well-executed dharma talk can be two to five minutes long and could potentially be as long as fifteen minutes long. Considering most yoga classes are only allotted one hour these days, extra long dharma talks run the risk of losing the interest of your students, and frustrating them if they are looking to move. On the flip side, if Dharma talks are your strength, then students will certainly come to you for that particular purpose, and they might prefer a longer introduction. Personally, I find short dharma talks to be highly effective and to the point, and yet I struggle with keeping them short. Every time I teach, I remind myself to keep it clear and concise.
To begin the process of constructing a dharma talk that unfolds into a thematic through line…
Choose a yoga sutra that resonates with you right now. This might be something you are currently passionate about studying or something you need to hear. We always teach most passionately about what we are most interested in. On the flip side, you may have a student raise a question that triggers your interest in sharing a teaching from the sutras. In any case, pick one out. (Yes, there are other ways and sources for a theme, but we start with the yoga sutras.)
Journal and reflect on this sutra in order to get all your thoughts, arguments, and insights out on a page. This will organize your mind. It will also help you to figure out what your personal opinions are, which may or may not be appropriate to share, or it may help you to understand why you hold such opinions. For example, it may be coming from your samskaras or ego.
What “problem” does this teaching solve? For example, the teaching of abhyasa could help to resolve the problem of students not being consistent with their efforts.
What are challenges that may come up for the student when practicing this teaching? For example, a challenge of abhyasa would be lack of motivation or inspiration, forgetting why they set out on the journey.
Ultimately what is the point of this teaching? Similar to step 3, but instead of highlighting the problem, we highlight the result. So instead of saying, “The problem is I want something, but I am lazy,” we now affirm, “Even though I struggle with lack of motivation, I remember abhyasa – the routine effort of practice, and I show up anyway, and then I get to enjoy not only the fruits of my efforts, but also the feelings of integrity and pride. I did what I said I would do.” Highlight the results of applying the teaching to leave your students inspired.
For now there is no need to perfect any of this,. I would just like you to begin the process. These five steps are a jumping off point to help stimulate your creativity. If you come up with more or difference steps that help you become clear on a teaching, you can, of course, use them.
The resistance response is something I decided to name and identify in order to better converse about it and diminish its power over our process. It is natural to come up against it. In fact, if you didn’t, it would mean you simply were not practicing Kriya Yoga: Tapas (rigor), Swadyaya (awareness), Ishvara Pranidana (surrender). It can present like an animal backed into a corner – scared for its life and ready to fight. There are many ways to approach this resistance response. I suggest to go about it in a loving way, acknowledging that the resistance response is a twisted version of fear for our survival playing out in the mind. It’s the fear that the constructs of the mind must stay as they are or we will not survive. The yogis call this Abhinivesah. It is one of the distortions of the mind that can be released through Kriya Yoga, according to Patanjali.
Suggested Steps:
Notice the surge of emotion that puts you in that defensive, protective state.
Notice the tendency to use blame, avoidance, or numbing in order to protect a samskara or identity.
Acknowledge this as the resistance response when it arrises by naming it.
INQUIRE instead of DEFEND, meaning ask “What is here for me?” “Where is this coming from?” “Why do I feel the need to defend this?”
This sutra is the most important sutra in Patanjali’s Yoga Sutras because after much explanation of why we practice yoga, he finally tells us what is required of us to practice. Kriya means action; yoga means unite. To practice the union, we take action and that action requires that we put in the tapas (effort, rigor) to develop swadyaya (self awareness, self-inquiry, self-study), and Ishvara Pranidhana (surrender to the order of the Universe). Many of the practices to follow, including asana, pranayama and meditation, are just subsets of these three MAJOR practices.
The Practice of Kriya Yoga (Uniting through Action) is a 3 fold path
Tapas: Rigor
Swadyaya: Awareness
Ishvara Pranidana: Surrender
In this class we learn to apply this sutra to our yoga practice, in particular to our pursuit of handstand, which requires tremendous rigor and routine practice, awareness of the body, and surrender to the time it takes for our body and mind to be ready for the posture.
THEME REMINDER: JOURNAL ON HOW THE THEME IS DELIVERED. IN WHAT POSTURES DO I SPEAK ABOUT THE THEME? HOW DO I SAY IT? WHAT DO I SAY?
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BLACK FRIDAY SALE!
Congratulations, your 30% discount code has been applied and will be reflected at the very bottom of the checkout page.
All Immersions & Immersion Bundles are included in this sale.
To get more info on each immersion click on the photo.
On Demand and Lifetime Access To all
